English
In between, there is no difference whatsoever. Therefore, I firmly believe in this. Self-born from self, self-created. Therefore, clinging to self-cause and other-cause. Together with the bonds of clinging. For example, even a bad spark of fire, if combined with conditions, can burn three thousand worlds. Similarly, self-awareness is the condition of ignorance. If ignorance is aware, it abides in awareness. If awareness is separated from conditions, then all phenomena are the pure land of the Dharmakaya. One knowing is all liberation, it is the manifestation of awareness. Thus abiding in oneness. To all sentient beings, I ask about the state of abiding of body and wisdom. When I asked thus, Dharmata Samantabhadri herself, arose from the spontaneously accomplished place, manifested various forms such as face and hands, emitted rays of speech in the space of body, naturally arose from the realm of mind, and said this to the assembled retinue: Oho! Listen to the assembled retinue! As the body of sentient beings abides, the seed of the Sugata abides within it. And it is divided into essence and dross. The outer five elements are combined with the inner. Flesh is the nature of earth, flesh, bones, hair, skin are dross. Its essence is the three channels, the central channel of Dharmata abides at the crown of the head. Blood is the nature of water, blood and serum are dross. Its essence is the four manifest bloods, the essence bindu abides in the heart. Heat is the nature of fire, self-heat is dross. Its essence is the fire of bliss, in the form of Rasana, it abides in the navel. Breath is the nature of wind, the moving breath is dross. Its essence is the power of all, pervading all bodies. Mind is the nature of space, emptiness and bewilderment are dross. Its essence is the support of the four, the bindu empty-clear abides in the center of the heart. In general, the outer and inner five elements, the five aggregates and signs are combined, the five poisons and six consciousnesses, are the nature of the five wisdoms. The body composed of the four elements, with mind as the cause, wind as the mount, earth as the base, blood as nourishment, and fire as the ripening illusory body, combined with the outer five elements, the non-dual body and the five wisdoms, unceasing self-power fully manifest. Thus it is said. From the Secret Tantra of Samantabhadri, the Blazing Sun of Clear Space, the chapter on distinguishing the essence and dross of the inner sentient beings' elements, and identifying wisdom.
Chinese
是为第十二品。 又，于虚空中降旨说： 嗟！聚集的眷属们谛听。 轮回的根本即是我执。 内外一切观察皆空寂解脱。 空性之精髓，即是独一明点圆满为身。 此亦为我执之因所缠缚。 解开此结的口诀是： 空性之十六种相。 六度波罗蜜多有十八种。 诸法之如是性，以内心执着为空，是为内空性。 以执着外境为空，是为外空性。 内外之间的五根，以执着为空而无二。 无内外之空性。 彼等一切舍弃处，执着亦空故，是为无二之空性。 大种四大洲，以及须弥山等，尤为甚者，以执着贪恋为空，是为大空性。 于此，以世俗谛之障蔽为空，是为胜义谛空性。 善根之智慧心识诸相皆空，是为有为法空性。 无为法之善，亦以傲慢心识为空，是为无为法之空性。 以执着超越边际为空，是为超越边际之空性。 于初始、中间与结尾，为利有情众生，一切执着皆空故，无始亦无终，当知为空性。 从诸般苦恼中解脱之时，亦不舍弃一切有情之利益。 舍弃是空，无有舍弃。 空性即是吾等之体性。 一切显现，以自性而住之体性为空，是为自性空性。 聚集之眷属，一切诸法，以执着为有为空，是为一切诸法空性。 诸佛之相好，以自有之体性存在，执着为空故，自之体性空。 诸法于不可得之中，些微执着为空故，是为不可得之空性。 无事物之执着诸相，彼岸为空故，无事物，是为自性空。 彼等一切合而为一，是为内在清净之清净。 又以精华合一，称之为独一明点。 意义上是三身。
English
This is the twelfth chapter. Furthermore, a command was bestowed from the expanse: "O, listen to the assembled retinue! The root of existence is self-grasping itself. All inner and outer examinations are liberated into emptiness. The essence of emptiness is the single bindu perfected as the body. That too is enveloped by the cause of self-grasping. The instruction for unraveling this knot is: The sixteen aspects of emptiness. There are eighteen perfections in the six perfections. The suchness of all phenomena, because the inner grasping mind is empty, is the emptiness of inner emptiness. Because grasping onto external objects is empty, it is the emptiness of outer emptiness. In the five faculties between inner and outer, grasping is empty, so there is no duality. The emptiness of no inner and outer. Because all those are abandoned, grasping is also empty, so it is the emptiness of non-duality. The great elements, the four continents, and even Mount Meru, especially, because grasping onto attachment is empty, it is the emptiness of great emptiness. Therein, because the obscurations of conventional truth are empty, it is the emptiness of ultimate truth. The various aspects of the mind of virtuous roots are empty, it is the emptiness of conditioned phenomena. Even the virtue of the unconditioned, because it is empty of conceited thoughts, it is the emptiness of the unconditioned. Because grasping beyond extremes is empty, it is the emptiness of beyond extremes. In the beginning, middle, and end, to benefit all sentient beings, because all grasping is empty, there is no beginning and no end. Know it to be emptiness. At the time of passing beyond sorrows, one does not abandon the benefit of all sentient beings. Abandonment is empty, there is no abandonment. Emptiness is also my own nature. All appearances, because the nature abiding by its own nature is empty, it is the emptiness of own nature. Assembled retinue, all phenomena, because grasping onto existence is empty, all phenomena are emptiness. The marks and signs of the Buddhas, because their own characteristics exist, because grasping is empty, their own characteristics are empty. Because phenomena are unobservable, even a hair's breadth of grasping is empty, it is the emptiness of unobservability. The aspects of grasping onto non-things, because that extreme is empty, there are no things. It is the emptiness of essence. All those are gathered into one, it is the purity of inner purity. Again, by gathering into essence, it is called the single bindu. In meaning, it is the three bodies."
Tibetan
བོ་ཡིན།། ཐིག་ནི་ཆོས་སྐུ་ཀ་དག གོ།ལེ་ནི་ལོངས་སྐུ་རང་སྣང་ངོ།། ཉག་ནི་སྤྲུལ་སྐུ་ཀུན་ཁྱབ་པོ།། གཅིག་ནི་སྐུ་གསུམ་འདུ་འབྲལ་མེད།། སེམས་ཅན་ཀུན་གྱི་རྒྱུད་ལ་གནས།། ཞེས་དོན་དམ་པའི་སྐུ་གསུམ་གཅིག་ཏུ་དྲིལ་བ་གནས་པའི་ལེའུ་སྟེ་བཅུ་ གསུམ་པའོ།།།། ཡང་གཅིག་ཀུན་ཏུ་བཟང་མོ་ལ།། འཁོར་ཚོགས་འདུས་པས་ཡང་ཞུས་པ།། ཀྱེ་ཀྱེ་དེ་སྟོང་ཀུན་བཟང་ཡུམ།། མ་གྲུབ་ཐོག་མའི་གོང་དག་ཏུ།། ཀུན་ཁྱབ་ཡེ་ཤེས་གནས་པ ལ།། འཁྲུལ་མེད་འཁྲུལ་དང་གནས་པའི་ཚུལ།། སྤྱི་སྡོམ་རིམ་པ་གསུང་ན་ཡང།། སེམས་ཅན་ཀུན་གྱིས་མི་གོ་བས།། བྱེ་བྲག་རྒྱས་པར་གསུང་དུ་གསོལ།། ཞུས་པའི་ལན་དུ་བཀའ་སྩལ་པ།། ཀྱེ་ཧོ་འདུས་པའི་འཁོར ཚོགས་ཉོན།། ཐོག་མའི་ཀ་དག་གསལ་སྟོང་ཁྱབ།། འཁྲུལ་པ་ཀ་ནས་དག་པ་ལ།། ཡེ་ཤེས་ཉིད་ལ་མ་རིག་འཁྲུལ།། ཡེ་ཤེས་གསལ་བའི་ཡུལ་ལྔ་ལས།། གཉིས་འཛིན་སེམས་ཅན་བྱུང་བའོ།། བདག་རྟོག་དེར་རྟོག དེར་འཛིན་གྱིས།། ཡེ་ཤེས་ལྔ་ལ་ཡུལ་ལྔར་འཁྲུལ།། ཡུལ་དང་རྐྱེན་བཞི་ཤར་བ་ལས།། འབྱུང་བ་ལྔ་ཡི་ས་བོན་རྒྱས།། ཡེ་ཤེས་ལྔ་ཡང་འབྱུང་བཞིས་འཐུམས།། འབྱུང་བཞིའི་རྩལ་ལས་སྣོད་བཅུད་ཆགས།། སྣོད བཅུད་ཀུན་གྱི་དྭངས་མ་ལས།། ཉི་མ་དང་ནི་ཟླ་བ་གཉིས།། ཡབ་ཡུམ་ཚ་གྲངས་ཉི་མཚན་འབྱེད།། དེ་ཡང་སྣོད་བཅུད་རྩལ་ཡིན་ཕྱིར།། འཛམ་གླིང་བྱེ་བ་ཕྲག་བརྒྱར་ཁྱབ། ཉི་མ་མེ་ཡི་དྭངས་མ་ཡིན།། ཟླ་བ་ཆུ་ཡི དྭངས་མ་ཡིན།། གཟའ་སྐར་ས་ཡི་དྭངས་མ་ཡིན།། རླུངས་མདངས་ཡིན་པས་རྒྱུ་བའོ།། འབྱུང་བཞི་གཅིག་གྲོགས་གཅིག་ཡིན་པས།། འབྱུང་བཞི་རྒྱས་དུས་ཉི་མ་རིང།། འབྱུང་བཞི་སྙོམས་དུས་ཉིན་མཚན མཉམ།། འབྱུང་བཞི་འཁྲུག་དུས་ཉི་མ་ཐུང།། དྲོད་མདངས་ཐམས་ཅད་ཉམས་པའོ།། འབྱུང་བཞི་བྱེར་དུས་ཉི་ཟླ་འགྲིབ། ཁ་ཆར་བུ་ཡུག་ཐམས་ཅད་ཀུན།། འབྱུང་བ་བཞི་ཡི་རྩལ་ཡིན་ཕྱིར།། དབྱར་ནི་འབྱུང་བ རྒྱས་པའི་དུས།། རྩི་ཐོག་ལོ་འབྲས་རྒྱས་པའོ།། སྟོན་ནི་འབྱུང་བཞི་སྙོམས་པའི་དུས།། འབྲས་བུ་ཐམས་ཅད་བཅུད་དུ་སྨིན།། དགུན་ལ་འབྱུང་བཞི་འཁྲུགས་པ་སྟེ།། རྩི་བཅུད་ཐམས་ཅད་ཉམས་པའོ།། དཔྱིད་གསུམ འབྱུང་བ་བྱེར་བ་སྟེ།། མདངས་སྟོབས་ཐམས་ཅད་ཉམས་པའོ།། དེ་རྣམས་འབྱུང་བཞིའི་དར་གུད་དོ།། བྱེར་ཟུག་རྣམས་ཀྱང་དེ་དང་འདྲ།། བསྐལ་པ་ལོ་ཟླ་ཞག་ཟ་མ།། བྱེར་དང་ཟུག་དང་སྙོམས པའོ།། འཁྲུགས་པ་དག་ཀྱང་བཞི་རུ་འདུས།། བསྐལ་པའི་བྱེར་ཟུར་འདི་ལྟ་སྟེ།། བསྐལ་པ་འཇིག་དུས་བྱེར་པ་ཡིན།། བསྐལ་པ་ཆགས་དུས
Chinese
是波。提是法身本来清净。勒是报身自显现。雅是化身普遍。一是三身不离。存在于一切众生的相续中。这是将究竟的三身合一安住的章节，第十三。又，一位普贤佛母，眷属聚集再次请问：唉唉，彼空性普贤母，在未成办的原始之初，普遍智慧安住之处，无谬误、错乱和安住之理，总说次第如果宣说，众生全部不能理解，请详细广说。请问之后，赐予回答：唉呼，聚集的眷属谛听。原始本来清净，明空遍布。错乱从本来清净而起，智慧本身被无明所迷惑。从智慧显现的五境中，产生了二取众生。我执在那里执着，在那里取舍。五种智慧错乱为五境。从境和四缘生起，五大的种子增长。五种智慧也被四大覆盖。从四大的能量中，形成了器情世界。从器情世界的一切精华中，产生了太阳和月亮。父母冷热分开了日夜。这也是器情世界的能量，因此遍布了亿万赡洲（地球）。太阳是火的精华。月亮是水的精华。星曜是土的精华。是风的精华所以运行。四大互相帮助，四大增长时太阳长。四大平衡时昼夜相等。四大冲突时太阳短。一切温暖光芒都消失。四大分散时日月蚀。冰雹暴风雨全部都是，四大能量的缘故。夏天是四大增长的时候。草木年果增长。秋天是四大平衡的时候。一切果实都成熟为精华。冬天是四大冲突的时候。草木精华全部消失。春天是三大分散的时候。光芒力量全部消失。这些是四大的兴衰。分散和聚集也和这相同。劫、年、月、日、时，是分散、聚集和平等。冲突也包含在四种中。劫的分散和聚集是这样的：劫毁灭时是分散，劫形成时
English
It is Bo. Ti is the Dharmakaya, originally pure. Le is the Sambhogakaya, self-manifesting. Ya is the Nirmanakaya, all-pervading. One is the three bodies inseparable. It exists in the continuum of all sentient beings. This is the chapter on the ultimate three bodies being united and abiding, the thirteenth. Again, one Samantabhadri, the retinue gathered and asked again: Alas, alas, that emptiness, Samantabhadri, in the unaccomplished original beginning, where the all-pervading wisdom abides, the way of being without error, confusion, and abiding, if the general sequence is spoken, all beings cannot understand, please explain in detail. After asking, the answer was given: Alas, listen to the assembled retinue. The original is pure, clear, empty, and pervasive. Confusion arises from the originally pure, wisdom itself is deluded by ignorance. From the five objects of wisdom's manifestation, dualistic sentient beings arise. Self-grasping grasps there, and takes and rejects there. The five wisdoms are confused into five objects. From the arising of objects and four conditions, the seeds of the five elements grow. The five wisdoms are also covered by the four elements. From the energy of the four elements, the container and its contents are formed. From the essence of all containers and contents, the sun and moon are produced. The father and mother, heat and cold, separate day and night. This is also the energy of the container and its contents, therefore it pervades hundreds of millions of Jambudvipa (Earth). The sun is the essence of fire. The moon is the essence of water. The planets and stars are the essence of earth. It is the essence of wind, therefore it moves. The four elements help each other, when the four elements increase, the sun is long. When the four elements are balanced, day and night are equal. When the four elements conflict, the sun is short. All warmth and light disappear. When the four elements are scattered, there are solar and lunar eclipses. Hailstorms and blizzards are all due to the energy of the four elements. Summer is the time when the four elements increase. Grasses, trees, annual fruits grow. Autumn is the time when the four elements are balanced. All fruits ripen into essence. Winter is the time when the four elements conflict. All the essence of grasses and trees disappears. Spring is the time when the three elements are scattered. All light and strength disappear. These are the rise and fall of the four elements. Scattering and gathering are also the same as this. Kalpas, years, months, days, hours, are scattering, gathering, and equality. Conflict is also included in the four. The scattering and gathering of kalpas is like this: when a kalpa is destroyed, it is scattering, when a kalpa is formed,